unchangeableness of Gods elective Love 2. From the All-sufficiency of his Power 3. From his Faithfulness in his Promises 4. From Christs unchangeable Priesthood and continual Intercession for them 5. From the nature of Grace and the means thereof Q. May not any Believers by falling into sin fall from Grace A. Some Believers may through the remainders of corruption in them and the violence of Satans temptations fall into sin foully and so fall from degrees and measures of Grace but they shall never fall totally and finally from Grace And when we see any to fall totally and finally from the profession they formerly made we may know they were never that in sincerity which they professed themselves to be Q. 37. What benefits do Believers receive from Christ at their Death A. The souls of Believers are at their Death made perfect in holiness and do immediately pass into Glory and their Bodies being still united to Christ do rest in their Graves till the Resurrection Explic. Q. How manifold are the benefits of Believers at their Death A. Twofold 1. In respect of their Souls 2. In respect of their Bodies Q. 1. What benefits have Believers in respect of their Souls at Death A. They are made perfect in holiness and do immediately pass into Glory Q. Are not Believers perfect in this life A. No Q. Do not the Souls of Believers sleep in the Grave with their Bodies or stay in Purgatory A. No. Ibid. Q What do Papists mean by Purgatory A. They mean a state of Temporary punishments after this life from which men may be released and translated into Heaven by the Prayers of the living and the Sacrifice of the Mass. Q. 2. What benefits have Believers in respect of their Bodies at Death A. 1. Their Bodies are still united to Christ. For though Death doth for a while separate their Souls from their Bodies yet it cannot separate Christ from either but as when Christ died his Hypostatical or Personal union still remained his Divine Nature being united both to his Soul in Heaven and to his Body in the Tomb on Earth So when Believers die their mystical union unto Christ still remaineth and Christ is united both to their Souls with him in Glory and to their Bodies which are his Members even when they are rotting in the Grave 2. They rest in their Graves as in their Beds till the Resurrection Q. What is the Resurrection here spoken of A. The last and general Resurrection of all the dead that have lived in all Ages from the beginning of the Creation which will be first of the righteous and then of the wicked at the last day Q How do you prove that there shall be such a general Resurrection A. It may be undeniably proved from the Scriptures and the power of God If God be of infinite power and therefore can raise the dead and infinitely true and in the Scriptures hath revealed that he will raise all the dead then there shall be a general Resurrection but God is infinite in power and in the Scriptures hath revealed that he will raise all the dead therefore there shall be a general Resurrection The ground of the Sadduces errour who denied the Resurrection was their ignorance of these two great foundations of this Doctrine namely the Scriptures and the power of God Q. Shall the Dead the raised with the same body which they had when aliu before A. Yes Q. How do you prove that the Dead shal be raised with the same Body A. Because otherwise it could in no proper sense be called a Resurrection but a new Creation 2. Because 't is fit the same Body that was an instrument of righteousness or sin should share in the like Reward or Punishment Q. Will not the Bodies when they are raised differ from what they are now A. They will not differ from what they are now in regard of their substance and essence But they will exceedingly differ in regard of their qualities Q. 38. What benefits do Believer receive from Christ at the Resurrection A. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of Judgement and made perfectly blessed in full enjoying of God to all Eternity Explic. Q. How many waies may the benefits which Believers receive from Christ at the Resurrection be considered A. Three waies 1. In respect of the Resurrection it self 2. In respect of the day of Judgement after their Resurrection 3. In respect of Heaven after the day of Judgement Q. What is the benefit of Believers in respect of the Resurrection it self A. Believers shall be raised up in Glory Q. What benefits shall Believers have at the day of Iudgement A. They shall be acknowledged and acquitted Q. What mean you by their being acknowledged A. Their being owned by Jesus Christ as his Q. What mean you by their being acquitted and from what shall they be acquitted A. They shall be fully freed from all their sins and finally discharged from the sentence of Condemnation Q. After what manner shall they be acknowledged and acquitted A Openly viz. before the Father and the holy Angels and the general Assembly of the whole world Q. What is the benefit of Believers in Heaven after the day of Iudgement A. They shall then be made perfectly blessed Q. Wherein doth that blessedness consist A. In full enjoying or God to all Eternity Hitherto are the matters of Faith which make up the first Part of the Catechism or what man is to believe concerning God Now follows the second Part concerning the duty which God requires of Man Q. 39. What is the Duty which God requireth of Man A. The Duty which God requireth of Man is obedience to his revealed Will. Explic. Q. Doth God require any thing to be performed by man to himself A. God requireth Duty from Man Q. What is that Duty A. Obedience to obey Q. What is the Rule of Mans obedience in General A. Gods revealed Will. Q. What mean you by that A. The written Word or the holy Scriptures wherein the main purport of them is not to reveal to us the existence or non-existence of our actions but their moral conveniency nor yet future contingences whatsoever shall come to pass in the world but what may and ought to be done by intelligent creatures and what by preventive love and enforcing obligations God will expect from us Q What do you mean by those obligations that enforce the Duty which God requireth of man A. Those beneficial resultances or benefits which flow from Gods relation to Man as his Creator Redeemer and Sanctifier Q. 40. What did God at first reveal to man for the Rule of his Obedience A. The Rule which God at first revealed to man for his obedience was the Moral Law Explic. Q. Is not Gods secret Will the Rule of Mans obedience A. No. Q. How prove
only the accidents remain so that there is length and nothing long breadth and nothing broad thickness and nothing thick whiteness and nothing white moisture and nothing moist sweetness and nothing sweet that is a long broad thick white moist sweet nothing The Priest pours out nothing but Lines and Colours when he pours out the Wine for these accidents of Bread and Wine are not in the Bread because that is avoided and vanisht and they are not in the Body of Christ as themselves say and yet it is plain this Bread and Wine do nourish the Body and is the Body nourished by meer accidents Can there be plainer contradictions 4. Can the same Body at the same time have his just Dimensions distance of parts symmetry proportion as the Body of Christ hath and yet not have these because all parts Yea the whole Body of Christ say they is in one and the self same point or crumb of Bread 5. Can the Body of Christ which is much greater be wholly contained in a Waâ—er or piece of Bread in his full Dimensions and that as many times as there are points crumbs drops in the Bread or Wine 6. Can the Bread be turned into the very Body of Christ and yet not any thing of that Bread become any thing of Christ nor the matter nor form nor accidents of Bread be made either the matter or form or accidents of Christ 7. Can the same thing as Christs true Body at the same time be wholly above it self and wholly below it self within and without it self Can it be moved and yet be still be carried from one place to another and yet not move be brought from Heaven to Earth and yet not come out of Heaven Who then can assure us that when Christ hung upon the Cross he was not walking somewhere else Crucified and not Crucified eaten and not eaten alive in one and dead in another place 8. What dishonour do these men render the Body of Christ obnoxious unto to be eaten by wicked men by brute Creatures by Mice by other vermine to be cast into some unclean place For so long as the form of Bread remains so long the Body of Christ is there though it be in the Mouth or Belly of a Mouse saith Hales and the rest of the Schoolmen who do one where or another acknowledge the most of these monstrous Absurdities and go about to heal and solve them Q. We shall surcease from raking further into the ingrateful sink whose Name Transubstantiation is but of yesterday in comparison and which dishonours the Body of Christ into a Monster destroyes the nature of a Sacrament and fills the world with dreadful Contentions and broils And shall now consider with our selves what may profitably be observed from all this What therefore may be observed upon the whole matter A. We may observe 1. What grievous impositions the Romanists lay upon the Faith of them that are devoted to her Communion 2. What contradictions and absurdities the common people do ignorantly and implicitly believe 3. What strong delusions even to believe lies God gives up learned men unto that refuse the simplicity of the truth for interests and politick ends 4. What a Mercy of God it is to deliver us from that Tyranny which leaves us no other choice but to swallow and digest such impossible things or to be sacrificed in flames and the Lord forbid the Re-entrance of that Religion among us which in all likelihood will cost us our Souls or our Lives Q. Since the worthy Receivers are not after a corporal and carnal manner partakers of Christs Body and Blood After what manner are they partakers of them A. By Faith Q How understand you that A. As truly as the Minister gives them the Bread and Wine so truly doth God give them the Body and Blood of Christ that is the Crucified Saviour not by local motion but by real communication not to their teeth but to their Souls and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in Grace and all the advantages that flow to them from the death of Christ. Q. 97. What is required to the worthy receiving of the Lords Supper A. It is required of them that would worthily partake of the Lords Supper that they examine themselves of their knowledge to discern the Lords Body of their Faith to feed upon him of their Repentance Love and new Obedience lest coming unworthily they eat and drink Judgement to themselves Explic. Q. How ought Christians to partake of the Lords Supper A. They ought to partake worthily that is suitably with a suitable frame of heart to this Ordinance Q. What is the great duty of those that would thus partake A. It is required that they examine themselves Q. How many things must they examine themselves about A. Five especially viz. 1. Knowledge 2. Faith 3. Love 4. Repentance 5. New Obedience Q. Must every one that cometh to the Lords Supper have Knowledge A. Yes Q Why is Knowledge necessary A. To discern the Lords Body Q. What other graces must they examine themselves about A. Their Faith Repentance and Love Q. In their examination what must they look after A. Two things especially 1. That they have these Graces 2. That the said Graces be in readiness for service and exercise that is that they so stir up these Graces of the Holy Ghost as they may be most profitably exerted in this most Sacred solemn Ordinance Q. Why is Faith necessary A. To feed on Christ. Iohn 6. 53. Q. Why is Repentance necessary A. Repentance for sin will fit them to receive and sweeten their receiving the benefits of Christs death to their Souls Q. Why is Love necessary A. Because they who have no Love to God and Christ and their Brethren are unfit to receive the pledge of Gods Love to themselves Q. What else must they examine themselves about A. New Obedience whether they propose and practise it in any good measure Q. Why is New Obedience necessary A. Because Christ only communicates the benefits of his death to them that obey him Q. What if any Communicants shall eat this Bread and drink this Cup of the Lord unworthily A. They shall be guilty of the Body and Blood of Christ Q. What danger is there in that A. All such Communicants eat and drink Judgement to themselves Q. 98. What is Prayer A. Prayer is an offering up of our desires to God for things agreeable to his Will in the Name of Christ with confession of our sins and thankful acknowledgement of his mercies Explic. Q. What are the parts of Prayer A. Confession Petition and Thanksgiving Q. And how many things are there as the matter of these A. Three our sins as the matter of our Confession our desires and wants as the matter of our Petition and our Mercies as the matter of our Thanksgiving Q. What is Confession A. A due acknowledgement of
consists the first Degree A. In his rising again from the Dead Q. When did he arise A. On the third day Q. Did Christ rise again with the same body that was buried A. Yes with the very same For he bare the Print of the Nails in his hand and feet and of the Spear in his side Q. 〈…〉 Christs body corrupted in the Grave like the Bodies of others A. No Q. Doth Christ being raised from the Dead die any more A. No Q. What doth the Resurrection of Christ assure us of A. That our bodies shall be raised again from the Dead Q. What is the second Degree of Christs Exaltation A. His ascending up into Heaven Q. When was it that he ascended A. He ascended forty daies after he rose out of the Grave Q. What doth the ascension of Christ assure us of A. That we shall be carried up into Heaven whither our fore-runner is entred for us Q. What is the third Degree A. His siâ—ting at the right hand of God the Father Almighty Q. What mean you by that A. His being exalted to chief Honour power and favour with God As Princes do set them whom they highly love and favour at their right hand Q. What is the fourth Degree of his Exaltation A His coming to Judge the World Q. When will he come to Iudgement A. At the last day or at the end of the world Q. 29. How are we made Partakers of the Redemption purchased by Christ A. We are made partakers of the Redemption purchased by Christ by the effectual application of it to us by his holy Spirit Explic. Q By whom is Redemption purchased A. By Christ Q. By whom is it applied A By his holy Spirit Q. What do you mean by the Spirits applying it to us A. His making it ours Q. What kind of application is that which the Spirit makes A. An effectual application such as causeth and enableth us to receive it Q. Cannot the Minister apply it effectually without the Spirit A. No Q. 30. How doth the Spirit apply to us the Redemption purchased by Christ A. The Spirit applieth the Redemption purchased by Christ by working Faith in us and thereby uniting us to Christ in our effectual calling Explic. Q. What doth the Spirit work in us that we may apply this Redemption A. The Spirit works Faith in us Q. What is the fruit and effect of Faith A. It unites us to Christ Q. What is this union betwixt Christ and us A. It is that whereby Christ and we are joyned together and made one Q. When is this done A. In our effectual calling Q. 31. What is effectual calling A. Effectual calling is the work of Godâ—s Spirit whereby convincing us of our sin and misery enlightening our minds in the knowledge of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Explic. Q. May men be externally called by the Ministry of the Word or in a common way and yet not effectually and savingly called A. Yes Q. Whose work is effectuall calling A. The work of Gods Spirit Q. What is the first thing the Spirit doth for us in effectual calling A. He convinceth us of our sin and misery Q. What do you mean by Conviction A. Making us feelingly know what a sinful miserable and undone condition we are in by nature Q. What more doth the Spirit work in us when he calleth us A. He inlightneth our minds in the knowledge of Christ Q. What doth the Spirit make us know of Iesus Christ A. He makes us know the want and worth of him not in an ordinary but saving way Q. What doth the Spirit do farther for us when he hath inlightned our minds A. He reneweth our wills Q. What is it for our wills to be renewed A. To have new inclinations and dispositions put into them Q. Are not we able to renew our own wills and to turn from sin unto Christ of our selves A. No Q Why doth the Spirit convince us of our sin and misery enlighten our minds and renew our wills A. That he may perswade and enable us to embrace Jesus Christ Q. Doth the main business of our effectual calling consist in our answering Christs call and embracing him A. Yes Q. How and wherein is Iesus Christ offered to us A. He is freely offered to us in the Gospel Q. What mean you by the Gospel A. The Gospel is the glad tidings of Salvation by Jesus Christ contained in the Scriptures Q. 32. What benefits do they that an effectually called partake of in this life A. They that are effectually called do in this life partake of Justification Adoption Saâ—ctification and the several benefits which in this life do either accompany or flow from them Explic. Q. How many benefits do they that are effectually called partake of in the life A. Three principally 1. Justification 2. Adoption and 3. Sanctification Q. And do they likewise partake of the several benefits which in this life do accompany or flow from these A. Yes Q. 33. What is Iustification A. Justification is an act of Godâ—s free grace wherein he pardoneth all our sins and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us and received by Faith alone Explic. Q. What do you mean by Iustification A. The pronouncing righteous or not guilty or the absolving from guilt Q. Whose act is Iustification A. Gods Q. What moves him to Iustifie us A. His own free grace Q. What doth God for us in our Iustification A. He pardoneth all our sins and accepteth us as righteous in his sight Q. Whence is it that God accepteth us as righteous A. Only for the righteousness of Christ. Q. How come we to partake of Christs righteousness A. Two waies 1. God imputes it to us Q What do you mean by Gods imputing Christs righteousness to us A. His accounting it ours as much as if it were our own wrought by our selves Q. What other way is there whereby we partake of Christs righteousness A. 2. We receive it by Faith Q. Are we not then Iustified by our works A. No Q. But by Faith alone A. Yes Q. How and why so A. As that Grace which alone receives the righteousness of Christ Q. But is justifying Faith solitary without all attendants A. No justifying Faith hath two Daughters that inseparably attend her 1. Repentance Here sinful man retracts and undoes his faults acknowledgeth his transgressions rents his heart weeps smites upon his breast and cries What have I done laments after the Lord and abhors himself in dust and ashes He executes the Law upon himself and since God excuseth him from the punishment he accuseth himself 〈◊〉 the guilt and condemns himself to the shame of his sin
whereby we are received into the number and have a right to all the Priviledges of the Sons of God Explic. Q. Whos 's act is Adoption A. God the Fathers act Q. What moved him to it A. Only his free-grace Q. What is it for men to Adopt Children A. To take strangers into their Families and account them their Children and accordingly to take care of them as it they were their own Q. What is it for God to Adopt Children A. To take them which are strangers and by nature Children of wrath into his Family and to receive them into the number and give them right unto all the Priviledges of the Sons of God Q. What are those Priviledges which the Adopted Children of Gâ—d have a right unto A. The Priviledges which the Adopted Children of God have a right unto are 1. Gods Fatherly protection of them from temporal and spiritual evils 2. Gods Fatherly provision of all needful things both for their Soul and Body 3. Gods Fatherly correction of them 4. Gods Audience and return to their Prayers 5. A sure Title to the Inheritance of the Kingdom of Heaven Q. 35. What is Sanctification A. Sanctification is the work of Gods free-grace whereby we are renewed in the whole man after the Image of God and are enabled more and moâ—e to die unto sin and live unto Righteousness Explic. Q. Whos 's work is Sanctification A. It is Gods work Q. What moved him to sanctifie us A. His free-grace alone Q Wherein doth our Sanctification consist A. In our Renovation Q. What is the subject of our Sanctification A. The whole man Understanding Will Conscience Memory Affections which are all renewed and changed in regard of their qualifications and all the Members of our Body in regard of their use being made instruments of righteousness Q. According to what Pattern is this work wrought A. After the Image of God which consists in knowledge righteousness and true holiness Q. Wherein is our Sanctification begun A. In our Regeneration and effectual calling wherein our minds are first enlightened and the habits of all graces are infused Q. How is our Sanctification carried on A. It is carried on by degrees as God doth bless all dispensations especially his Ordinances through them to communicate further measures of his Spirit and Grace Q. Wherein is our Sanctification perfected A. In our Glorification when we shall be made perfectly free from sin and fully conformable to the Image of God Q. You have described the habit of Sanctification which lies in being renewed in the whole man after the Image of God wherein stands the exercise of Sanctification A. In dying unto sin and living unto righteousness Q. What is it to die unto sin A. To cease to love and practise it Q. What is it to live unto Righteousness A. To spend the whole strength and time of our lives in the practise of righteousness Q. Is this work done perfectly and all at once here upon earth A. No we are enabled more and more so to do Q Wherein doth Sanctification differ from Iustification and Adoption A. 1. Justification and Adoption are acts of God without us Sanctification is a work of God within us 2. Justification and Adoption do make a relative change Sanctification doth make in us a real change Q But since Scripture calls Iustification our righteousness as well as Sanctification why do you make them to differ A. 1. Justification is an imputed righteousness Sanctification is an inherent 2. Justification is a righteousness that makes a change in the sinners state whereby he becomes absolved at the Bar of divine Justice for Justification is a Law-state it abolisheth the convincing power of sin or its Guilt but Sanctification is a righteousness wrought in the sinners person whereby he becomes a new creature Q. 36. What are the benefits which in this life do accompany or flow from Iustification Adoption and Sanctification A. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are Assurance of Gods Love peace of Conscience joy in the Holy Ghost increase of Grace and perseverance therein to the end Explic. Q How many sorts of benefits are there which do belong to those which are Iustified Adopted and Sanctified A. There are three sorts 1. Benefits in this life 2. Benefits at death 3. Benefits at their Resurrection Q. What benefits belong to them in this life A. These five 1. Assurance of Gods Love 2. Peace of Conscience 3. Joy in the Holy Ghost 4. Increase of Grace 5. Perseverance in Grace to the end Q What are the benefits which do accompany or flow from the sight and sense of our Iustification Adoption and Sanctification A. Assurance of Gods Love peace of Conscience and joy in the Holy Ghost Q. What mean you by the Assurance of Gods Love A. Our knowing our selves to be in â— a justified estate Or the knowledge of Gods unchangeable Love towards us Q. What by peace of Conscience A. That serenity of mind which ariseth out of a true sense and right apprehension of the Love of God towards us in Christ. Q. What do you mean by joy in the Holy Ghost A. The Spirit 's bearing witness with our spirit that we are the Children of God and that our names are written in Heaven Q Doth the Scripture warrant any distinction between the Faith of Affiance and the Faith of Evidence or the assurance of Gods Love A. That it is one thing to be Justified which is done by the Faith of Affiance and another thing to have it manifest to our Consciences that we are so which is done by the Faith of Evidence is very clear from 1 Ioh. 5. 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have Eternal Life Q Do the other benefits increase of Grace and Perseverance therein to the end accompany or slow from the Being of Iustification Adoption and Sanctifiâ—aâ—tion A. Yes Q. How may a Child of God get assurance or a sure Evidence of his Iustification and Adoption A. By his Sanctification Q. What is a sure Evidence of that A. Increase of Grace Q. Do all truly Iustified and Adopted persons increase in Grace A. 1. Negatively they do not at all times Actually increase in Grace for some of them may at some times be under declinings and decaies of Grace 2. Affirmatively they are alwaies of a growing disposition and desirous to grow in Grace and at some time or other they grow And many times they do grow when they do not perceive themselves to grow but fear that they decline Q. Do all truly Iustified Adopted and sanctified persons persevere in Grace to the end A. They do persevere in Grace to the end and shall assuredly attain the heavenly Inheritance Q. How prove you that A. 1. From the
you that A. 1. Because the Will of God as secret is a peculiar Treasure which he hath put in his own power and will keep to himself 2. Because a man may sometimes sin in fulfilling the secret Will of God and be ashamed repenting in dust and ashes that he hath done it 3. Because all Creatures do this Will of God and none ever resisted it Q. Is the revealing of an event which God hath determined or those Actions whereby that event shall be brought to pass the Rule of Mans obedience A. No Q. But are not Gods own positive and ceremonial Laws this Rule of Mans obedience A. No. Q. How prove you that A. 1. Because they were so burdensome a yoke that neither we nor the Jews themselves were ever able to bear them 2. Because they were never pleasing to God irrespectively of themselves neither did he at all ever take delight in these Laws themselves simply considered 3. Because these positive Laws were such by which men should never obtain Eternal Life Q. What Law then is that which is the Rule of Mans obedience A. The Moral Law Q. Why is it so called A. Because it hath a perpetual binding power in all Ages unto the end of the world Q. When was this revealed A. At first Q. How understand you that A. Two waies 1. This Law was at first given to Adam in Innocency God having written it on his heart some small remainders whereof abide yet in mans nature 2. This Law was first revealed by Gods immediate voice after written in Tables of Stone and given to the Church as a perpetual Rule for their obedience Q. 41. Wherein is the Moral Law summarily comprehended A. The Moral Law is summarily comprehended in the ten Commandments Explic. Q What is it for the Moral Law to be summarily comprehended in the ten Commindments A. To have the summ and chief Heads of the Law contained in them Q. 42. What is the summ of the ten Commandments A. The summ of the ten Commandments is to Love the Lord our God with all our Heart and with all our Soul and with all our Mind and with all our Strength and our Neighbour as our selves Explic. Q In how many Tables were the teâ— Commandments at first written A. In two Tables of Stone Deut. 10. 1 2 4. Q. How many Commandments are comprized under the first Table or first great Commandment A. The soâ—r first Q How many under the second Table or second great Commandment A. Six Q. Do the Papists well in leaving out the second Commandment and in their dividing the tenth into two A. No Q. What is the comprehensive Duty of all the Commandments written in these two Tables A. Love Rom. 13. 9. For this Thou shalt not commit Adultery Thou shalt not Kill Thou shalt not Steal Thou shalt not bear false Witness Thou shalt not Covet And if there be any other Commandment it is briefly comprehended in this saying Namely Thou shalt Love thy Neighbour as thy self The like may be said of all the Commandments of the first Table Q What is the summ of the first Table of the Law A. To love the Lord our God with all our Heart and with all our Soul and with all our Mind and with all our Strength Q. What mean you by the word Summ A. A general or chief Head which comprehends other particulars in it Ibid. Rom. 13. 8. Q. What is it to love the Lord our God with all our Heart c A. It doth imply the supremacy ardency and activity of our Love whereby we chuse the Lord cleave to him and delight in him as our chief Good and employ all our faculties and powers in his service in obedience to him out of Love Q. What is the summ of the second Table of the Law A. To love our Neighbour as our selves Q Who is our Neighbour A. Every man Luk. 10. 29 38. Q. What is it to love our Neighbour as our selves A. To love him with the same truth and constancy of Love as we do our selves Q. But are we not bound to love our Neighbour with the same Degree of Love as we do our selves A. No. Q. 43. What is the Preface to the ten Commandments A. The Preface to the ten Commandments is in these words I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of Bondage Q. 44. What doth the Preface to the ten Commandments teach us A. The Preface to the ten Commandments teacheth us that because God is the Lord and our God and Redeemer therefore we are bound to keep all his Commandments Explic. Q. How many reasons or arguments are there in the Preface to oblige and perswade us to keep all Gods Commandments A. Two 1. God is the Lord. I am the Lord. 2. God is our God and Redeemer I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of Bondage Q. How are we bound and obliged to keep Gods Commandments as he is the Lord A. As he is the Lord he is our Creator and supream Soveraign and we owe him obedience as we are his Creatures and Subjects Q. You say you owe God obedience as you are his Creatures and Subjects what mean you thereby A. We mean that once we were not were made and are preserved by God or that we derived our Being from anâ— hold it of God and that we are undâ—â— the unlimited and absolute Dominioâ— and Soveraignty of God and thereforâ— ought to serve and glorifie God in 〈◊〉 Body and in our Spirit which 〈◊〉 Gods and to be in perfect subjection 〈◊〉 the Laws of Heaven Q. How are we bound and obliged 〈◊〉 keep Gods Commandments as he is our God and Redeemer A. As our God and Redeemer our Father and Benefactor he hath brought us into the special relation of Children to himself and hath entred into Covenanâ—â—â— with us to bring us out of spiritual Egypt and Bondage under sin as he brought his people of old out of the earthly Egypt and the Bondage of men These two Rules must be learn'd for the understanding of the Commandments Rule 1. That when any sin is forbidden the contrary Duty is required and when any Duty is required the contrary sin is forbidden Rule 2. That where any sin is forbidden all the Kinds and Degrees of it temptations and incentments to it are likewise forbidden and when any Duty is required all the kinds and the highest perfection of it together with all the means and helps to it are also required Q. 45. What is the first Commandment A. The first Commandment is Thou shalt have no other Gods before me Q. 46. What is required in the first Commandment A. The first Commandment requireth us to know and acknowledge God to be the only true God and our God and to worship and glorifie him accordingly Explic. Q Is
supposition renders it most probable be it known to all such unnatural Parents as reject Infant Baptism that they harden their hearts against their own flesh Q Why so A. Because Children are parts of Parents and by this contempt of Baptism they reject the Counsel of God against themselves and their Children Q What other reason have you for Infant Baptism A. 3. Children were ever admitted to the sign and Seal of this Covenant which of old was Circumcision and Baptism succeeds in the room of Circumcision Q. How doth that appear A. 1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was 2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision to teach us that it succeeds iâ— Object But if Baptism ought to be administred to all those to whom Circumcision was administred because Baptism succeeds Circumcision by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb seeing the Eucharist succeeds the Iewish Passover But you stay longer before you admit your Children to the Lords Supper than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb so soon as they were able to eat flesh and to ask their Fathers the reason of that legal ceremony and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires and are able to examine themselves according to the command of the Apostle 1 Cor. 11. Let a man examine himself and so let him eat of that Bread and drink of that Cup. Q. 96. What is the Lords Supper A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his Death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by Faith made partakers of his Body and Blood with all his benefits unto their spiritual nourishment and growth in Grace Explic. Q. What is the other Sacrament of the New Testament called A. The Lords Suâ—pâ—â— Q. Why so A. Because it was instituted at that time after the Paschal Supper was endâ—d Q. Are we therefore bound to celebrate it alwaies at the same time A. No because there is no command for it nor is there the same reason for it now as then this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture both of them being upon occasion of the Paschal Supper then Q. Why do you super add the circumstance and limitation of that present time A. Because the first Paschal Supper in Egypt was eaten standing but afterwards sitting and lying along leaning one on anothers breasts in sign of their rest and security otherwise than they had in Egypt Q. What are the sacramental Elements in the Lords Supper A. Bread and Wine Q What are the sacramental actions A. Breaking the Bread giving and receiving the Bread and Wine Q. What is signified by the Bread and Wine A. The Body and Blood of Christ. Q. What are the Ministers actions A. Breaking the Bread and giving the Bread and Wine not withholding the Cup from the people as the Papists sacrilegiously do Q. What is signified by the Ministers breaking the Bread A. Christs Body being broken for us Q. Why must the people partake of the Elements of both kinds A. Because all that were present at the first Sacrament given by the Lord Jesus himself did so Q How dâ—th that appear A. By the plain express words of Scripture Mat. 26. 26 27. Mark 14. 22. 23. Q. But all present at the first Sacrament were the twelve whom Christ sent forth as Apostles to Preach the Word and administer the Sacraments and therefore they and their Successors only had the priviledâ—e to drink of the Cup A. 1. By this argument the Bread may be taken away from the people too and so they would have no right to any part of this Sacrament And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge 2. The practice and writings of the ancient Church in this matter which is the best way to explicate any such difficulty in Scripture is a clear Testimony that both the Bread and the Wine belong to all the people in the Name of the twelve Disciples at that time Q. What is signified by the giving of the Bread and Wine A. Gods giving all Christ to us Q. What is the peoples action A. Receiving eating and drinking the Bread and Wine Q. What is signified by the peoples receiving A. Their taking a whole Christ. Q. Why are the Bread and Wine given apart and not together A. To shew forth Christs Blood in the parting of his Blood from his Body Q. What is the rule of Administration and Participation A. All must be done according to Christs appointment Q. For what end is this Supper celeâ—rated A. Hereby Christs death is shewed â—orth Q. How many sorts of Receivers are there A. Two worthy and unworthy Q. What do the unworthy Receivers partake of A. They pertake of the outward Elements only Q. What do the worthy Receivers partake of A. They partake of Christs Body and Blood Q. After what manner do not these worthy Receivers partake of Christs Body and Blood A. Not after a corporal and carnal manner they partake not of the substance of his flâ—sh and blood Q. Why so A. For that is in Heaven Q. But do not you affirm with the Paâ—ists that in this Sacrament the Body and Blood together with the Divinity of Iesus Christ are truly really and substantially present and that the whole substance of the Bread is converted into his Body and the whole substance of the Wine into his Blood A. Nâ— should we do it our Senses our Reason and the Word of God would give us the Lye We perceive by our Senses that the Bread and Wine are the same they were before Consecration And we are not more certain that there is a God who created us and a Sun that gives us light than we are fully perswaded that the Divinity of Jesus Christ is every where and his humane nature at the right hand of God from whence he shall come to Judge the quick and the dead Q. And why are you afraid to affirm that the Elements of Bread and Wine art transubstantiate and changed into the substance of the Body and Blood of Christ when the Scripture is plain and express that Christ took the Bread and said This is my Body And after the same manner took the Cup which Protestants as well as Papists interpret figuratively for the Wine in the Cup and said This is my blood of the New Testament c. as you mâ—y read in the following Texts Mat. 26. 26
the mouth of the rest prayeth though in a Form of his own present extemporary effusion yet at that time all others present are limited to his conceptions and pray in as stinted a Form as if what the Minister prays were read out of a Book or dictated by his Memory Q. But how do you prove it lawful to use a Set as that signifies a prescribed Form of Prayer A. It is apparent 1. By Christs prescribing one which he would not sure have done if it had not been lawful to have used it being prescribed and so also 2. By the other examples mentioned which are most of them prescriptions 3. By the no Objection against the use of them For sure if it be lawful to use them it is lawful to prescribe them at some time and for some uses for that a thing in it self acknowledged and proved to be lawful should by being commanded by lawful Authority become unlawful is very unreasonable unless lawful Magistrates be the only unlawful things and at other times to use other liberty is not forbidden and so hereby there is not any invasion or Tyranny used upon our Christian liberty 4. By the great benefit that accrues to the Congregation in having discreet well formed Prayers and so not subject to the temâ—rity and impertinences of the sudden effusions and the same still in constant use and so not strange or new to them but such as in which they may with understanding go along with the Minister and by the help of their Memory the most ignorant may carry them away for his private use and generally those that want such helps are by this means afforded them And lastly by the consideration of this one special farther advantage of them viz. that by means of prescribed Liturgies the Unity of Faith and Charity is much preserved Q Well then supposing these Set Forms to be lawful in themselves and lawful to be prescribed whether may any other be used but such A. Yea doubtless For the Church being obeyed in the observance of the prescribed Liturgy in publick permits sometimes and upon special incidental occasions prescribes other Forms in the publick Congregation so it be done prudently and piously and reverently and to Edification and so also in the Family or in visitation of the sick if the particular condition of one or other do require it and in private in the Closet it is not supposed by the Church of England but that every one may ask his own wants in what form of words he shall think fit which that he may do fitly and reverently it will not be amiss for him to acquaint himself with the several addresses to God which the Book of Psalms and other parts of holy Writ and all other helps of devotion will afford him either to use as he finds them fit for the present purpose or by those patterns to direct and prepare himself to do the like Q 100. What doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is Our Father which art in Heaven teacheth us to draw near to God with holy reverence and confidence as Children to a Father able and ready to help us and that we should pray with and for others Explic. Q. How many parts are there in the Lords Prayer A. Three the Preface the Petitions and the Conclusion Q. Which is the Preface of the Lords Prayer A. Our Father which art in Heaven Q. How must we draw near to God in Prayer A. As Children to a Father Q. Hâ—w is that A. With reverence and confidence Q. Must we come to God with all holy reverence and confidence because he is our heavenly Father A. Yes Q. What encouragement have we so to do A. Because he is able and ready to help us as a Father his Children Q. In what words are his readiness and ability implied A. His readiness in these words Our Father his ability in these which art in Heaven Q. Why do you say Our Father and not my Father A. Because we ought not only to pray by our selves and for our selves but with and for others Q. Must we pray for all A. Yes excepting those that have sinned the sin unto death Q. Must we pray for our enemies A. Yes Q. Whom must we pray for especially A. For the Church of God Q. And whom must we pray for more particularly A. For Magistrates and Ministers 1 Tim. 2. 1. 2 Thes. 3. 1. Heb. 13. 18. Col. 4. 3. Ephes. 6. 18 19. Q. May we not pray for those who are yet unborn A. Yes Q. But may we pray for those that are dead and departed out of this life A. No. Q. Why so A. 1. Because we find not any command or example in the Scripture that Prayers are to be made for souls departed but have the example of David that man after Gods own heart against it 2. The souls of the righteous in Heaven stand in no need of our Prayers and the souls of the wicked in Hell can receive no good by them or by the pretended sacrifice of the Mass. Q. But where are those souls pretended to be that are thought by the Papists to be profited by their Prayers and their sacrifice of the Mass A. In Purgatory Q. If then there be no Purgatory do not the Papists themselves grant it us that there are no Prayers to be made for the Dead A. Yes Q. What souls do the Papists tell us must go to Purgatory A. They tell us that the souls of the impenitent do not go to Purgatory but to Hell nor the souls of all Believers but of some only viz. of those that did not fully satisfie for their sins in this life Q. What kind of place do they imagine Purgatory to be A. A place of great pain where the fore-mentioned souls are tormented till they satisfie Gods Justice and then being purged fully from sin they are to be received up into Heaven Q. What difference do they make betwixt Hell and Purgatory A. They say in Purgatory the fore-mentioned souls suffer the vengeance of a temporary fire but in Hell impenitent Unbelievers suffer the vengeance of eternal fire Q The Papists profess to believe with us That the blood of Iesus Christ purgeth and cleanseth us from all our sins Why then have they inventâ—d the fire of Purgatory If all sins are washed away and purged by the blood of Christ what then remains to be purged in this imaginary fire A. They mock the world in calling it Purgatory for according to the Romish Doctrine it serves not to purge but to punish souls and to satisfie Gods Justice so that it is not a purging but a pain and a punishment Q But can the sufferings of the fore-mentioned Believers in Purgatory satisfie Gods offended Iustice so that by the help of the Prayers of the living and the sacrifice of the Mass they shall be delivered thence and accounted worthy to be